on the Lords day But this doctrine seemes not to stand with the fourth commandement It seemes to be a truth more probable that euery seauenth day in the weeke must be set a part in holy rest vnto God for this is the substance of the fourth commandement And it is also very probable that the Sabbath of the new Testament is limited and determined by our Sauiour Christ to the Lords day For Paul and the rest of the Apostles obserued the first day of the weeke for a Sabbath day Act. 20. 7. and he saith Whatsoeuer ye haue heard and what ye haue seene in me that doe Phil. 4. 9. Againe it was the decree or constitution of Paul that the collection for the poore should be the first day of the weeke at Corinth now this collection in the Primitiue Church followed preaching praier sacraments and it was the conclusion of all other exercises in the assemblie 1. Cor. 16. 2. And this first day of the weeke is called the Lords day Apoc. 1. 11. and it is so called because it was dedicated and consecrated to the honour of Christ our Lord. And who is the author of this Dedication but Christ himselfe the Lord of the Sabboth It is alleadged that the Sabbath and the commandement touching the Sabbath is Ceremoniall and vpon this ground they take libertie keep no Sabbath at all But the truth is that the commandement touching the Sabbath is not wholly Ceremoniall It may be the first words Remember the Sabbath day to sanctifie it and the words In it thou shalt doe no manner of worke c. are spoken of the Iewes Sabbath but the wordes Sixe daies shalt thou labour and the seuenth day is the Sabbath of the Lord thy God are morall and containe a perpetuall truth Therefore the words of Paul must be conceiued with an exception of the Sabbath day which is the seuenth day in euery weeke which day Christ hath limited by his Apostles to the Lords day The vse This text of Paul discouers vnto vs a great part of the superstition of the Popish Church in the obseruation of holy daies First beside the Lords day they appoint many other sabbaths whereas it is the priuiledge of God to appoint an ordinarie day of rest and to sanctifie it to his owne honour Secondly they bind mens consciences to the obseruation of their holy daies which Paul here forbids and Col. 2. 16. Thirdly they place the worship of God in the obseruation of their holy daies but God is worshipped in vaine by mens precepts Matth. 15. Fourthly they place a great holines in their festiuall daies more then in other daies Fiftly they dedicate many of their holy daies to the honour of Saints and Angels whereas the dedication of ordinarie and set daies is a part of diuine or religious worship Lastly their holy daies for number are more then the festiuall daies of the Iewes and thus they bring people into their old bondage nay to a greater bondage then euer the Iewes indured in respect of daies and times It may be said that the Church of the Protestants obserue holy daies Ans. Some Churches doe not because the Church in the Apostles daies had no holy day beside the Lords day and the 4. commandement inioynes the labour of sixe daies Indeede the Churches of England obserueth holy daies but the Popish superstition is cut off For we are not bound in conscience to the obseruation of these daies neither doe we place holines or the worship of God in them but we keepe them onely for orders sake that men may come to the Church to heare Gods word And though we retaine the names of Saints daies yet we giue no worship to saints but to God alone And such daies as contained nothing in them but superstition as the conception and assumption of the virgin Marie we haue cut off Thus doth the Church with vs obserue holy daies and no otherwise Indeede the ignorant multitude among vs faile greatly in the obseruing of daies For they greatly solemnise the time of the birth of Christ and then they keepe few or no markets but the Lords day is not accordingly respected and men will not be disswaded from following of faires on that day Againe to obserue daies of good bad successe according to the constellations of the heauens is an heathenish fashion to be auoided For it is here condemned in the Galatians Here therefore we must be put in minde not to obserue the planetarie houres for men suppose that the houres of the daie are ruled by the planets and hereupon that some houres are good and luckie as they say and some vnluckie that men are taken with planets and borne vnder vnluckie planets But these are heathenish conceits Neither must we respect our Horoscope or the time of our birth and the constellation of the heauens thē as though we could hereby know what should befall vs to the end of our daies And we must not put difference of daies as though some were luckie vnto vs and some vnluckie according to the course of the starres The like I saie of the Criticall daies that is the 7. and the 14. daie after that a man beginnes to be sicke For they are groūded vpon the aspects of the moone which are not to be regarded And the Climactericall years are not to be obserued as dangerous and dismall The obseruatiō of the signes is of the same nature For the 12. signes are nothing els but 12. parts of the first mooueable which is but a supposed heauen Therefore there is no danger in the thing but in our conceit We are to feare God and not to feare the starres neither are we to make differences of daies in respect of them as though the affaires we take in hand should prosper the better or the worse in respect of their different operation Gods commandement is Feare not the signes of heauen Ierem. 10. 2. And good reason For no man can by learning knowe the operation of the starrs because their lights and operations are all mixed togither in all places vpon earth and therefore no obseruation can be made of this or that starre more then of this or that hearbe when all hearbes are mixed and compounded togither Againe the operation of the starres is by their light and light hath no operation but in heat or cold moisture or drinesse In this respect though we may well obserue the full and the change of the moone it is foolishnesse to ascribe the regiment of our affaires to the starres they beeing matters contingent which depend on the will and pleasure of man Lastly it is a great ouersight to hold sundrie of the starres to be malignant and infortunate in respect of vs whereas they are the creatures of God and their light serues for the good of man In a word we are not to make difference of daies neither in respect of holines nor in respect of good or badde successe V. 11. I am afraid
dispēsation of the word Secondly whereas Paul saith not of men but of Christ I gather that euery lawefull calling is of God and not of men as authors thereof and that the Right to call belongs to God The father thrusts forth labourers into the vineyard the sonne giues Pastors and teachers the Holy Ghost makes ouerseers It may be alleadged that the Church hath authoritie to call and ordaine ministers I answer that the Churches authoritie is no more but a ministerie or seruice whereby it doeth testifie declare and approoue whome God hath called Thirdly whereas Paul thus proclaimes his calling Paul an Apostle of Iesus Christ I gather that the callings of the Ministers of the Gospell must be manifest to their owne consciences and the consciences of their hearers And that for diuers weightie causes First they are imbassadours instruments and the mouth of God and for this cause they are to speake in the name of God and this they cannot doe vnlesse they knowe themselues to be called Secondly that the calling of the Ministerie may tend to edification there is required the assistance of Gods spirit in the teacher the protection of him and his ministerie the effectuall operation of the spirit in the hearts of the hearers And he that wants the assurance of his calling cannot pray to God in faith for these things neither can he apply the promises of God to himselfe Thirdly the knowledge of our callings breeds conscience of our duties diligence and the feare of god Lastly knowledge of our callings in the consciences of the hearers breeds a reuerence in their hearts and obedience to the ministerie of the word Vpon this some may demaund howe they may knowe that they are called of God to the ministerie of the word Answer they may knowe it if they finde three things in themselues the first is the testimonie of their consciences that they entred not for praise honour lucre but in the feare of god with a desire to glorifie him and to edifie the Church The second is a facultie to doe that to which they haue a desire and will In this facultie are two things knowledge of God and his waies and aptnesse to deliuer that which they knowe The third is the Ordination of the Church which approoues and giues testimonie of their will and abilitie He that hath these things is certainely called of God Nowe put the case a man wants the first of these three because he entred with euill conscience beeing carried with ambitious and couetous desires then I answer that his calling still in respect of the Churh is good and lawefull and when he repents of his bad conscience it is also accepted of God The fourth point to be obserued is that Paul makes three kinds of callings in the Church One is when men are called by men and not by God and thus are all false teachers called The second is when men are called of God by the ministerie of men thus are all ordinarie ministers of the word called The third is when men are called not by men but by Christ immediately And Paul here signifieth that he himselfe and the rest of the Apostles were called according to this third way And in this respect he puts a difference betweene the Apostles and all the Ministers of the newe Testament For in that they were called immediately they were also taught by immediate inspiration and also aided by the infallible assistance of Gods spirit And of all this they had promises Math. 10. 19. 20. Luc. 10. 16. Hence we may gather the certenty of our religion The essentiall note of the Church is faith faith stands in relation to the word of God and the word of God is no word vnto vs vnlesse we knowe it to be so and we knowe it to be so because it was written by the Apostles who in preaching and writing could not erre Secondly hence I gather that the doctrine of the Apostles it the immediate word of God because it was giuen by inspiration both for matter and words whereas the doctrine of the Church in sermons and the decrees of councels is both the word of God and the word of man The word of God as it agrees with the writings of the Apostles Prophets the word of man as it is defectiue and as it is propounded in tearmes deuised by man It may be obiected that Paul spake some things of himselfe and not from the Lord 1. Cor. 7. 12. Not the Lord but I. Answer the meaning is not the Lord by any expresse commaundement but I by collection and interpretation of Scripture and that by the assistance of Gods spirit v. 40. Seeing then the writings of the Apostles are the immediate and meere word of God they must be obeyed as if they had beene written without man by the finger of God Lastly seeing it is the propertie of an Apostle to be called immediatly by Iesus Christ hence it follows that the authority office and function of Apostles ceased with them and did not passe by succession to any other Therefore it is a falshood that the Pope of Rome succeedes Peter in Apostolicall authoritie and in the infallible assistance of the spirit when he is in his consistorie And where paul saith he was called by Iesus Christ and not by man that is meere man he giues a pregnant testimonie that Christ is both God and man And whereas Paul was called by Christ raised from the dead hence I gather the dignitie of the Apostle Paul aboue all other Apostles in that he was called after the resurrection of Christ when he was entred into his kingdome The Text. 2. And all the brethren that are with me to the Churches of Galatia The Exposition By brethren we are to vnderstand such as seperated themselues from the Pagans and receiued the faith of Christ 1. Cor. 5. 11. And here more specially such as taught and professed the faith that is both pastors and people whether of Antioche as some thinke or of Rome as others And Paul writes his Epistle as well in their names as in his owne and with their consent for two causes One was that he might not be thought to deliuer any priuate doctrine deuised of his owne head And this care he had alwaies and therefore taught nothing but that which was in the writings of Moses and the Prophets Act. 26. 22. And this was the care of Christ who saith My doctrine is not mine but his that sent me Joh. 7. 16. And at this daie this must be the care of the Ministers of the Gospell to deliuer nothing of their owne First therefore their doctrines must be founded in the writings of the Prophets and Apostles and secondly that they may be sure of this they must haue the consent of the true Church specially of such as haue beene the Restorers of the gospell in this last age This rule Paul giues Timothie to continue in the things which he had learned of Paul and the rest
Gods Church or kingdome in which first comes the husbandman and sowes good seede and then after comes the deuill with his tares Matth. 13. 24. and all this is euident in the Church of Galatia first planted by Paul and then seduced by false teachers The third thing is that Paul preached bearing about him the triall of God This triall is a worke of God whereby he discouers vnto vs and to the world either the grace or the corruption of our hearts Thus God tried Abraham Hebr. 11. 17. the Israelites Deut. 6. 1. and Ezechias 2. Chron. 32. 31. and Paulin this place The vse We must not thinke it strange when we are afflicted any way Nay we must looke for trialls and be content when they come 1. Pet. 4. 12. Iam. 1. 2. We are either gold in deede or gold in shew if in deede we must be cast into the furnace that we may be purged if we be gold in appearance we must againe into the furnace that we may be knowne what we are The best vine in the vinyard must be lopped and cut with the pruning knife that it may beare the more fruit Ioh. 15. Againe we must take heede least there be any hidden corruptions raigning in our hearts and we must labour to be indeede that which we appeare to be For we must be tried by God and then that which now lies hidde shall be discouered to our shame Lastly we must looke to it that there be soundnes of grace in vs that we may be able to beare the trialls of God and shew forth some measure of faith potience obedience The first signe of Reuerence in the Galatians is that they did not despise Paul in his base condition This is a matter of commendation in them and it is to be followed of vs. And he is a blessed man that is not offended at Christ Math. 11. 6. The second signe of reuerence is that they receiued Paul as an angel of God or as Christ Iesus Here first we must distinguish betweene Pauls person and his doctrine or ministerie And he is said to be receiued as an angel or as Christ because his doctrine was receiued euen as if an angel or Christ had deliuered it Secondly we must put a difference betweene an Apostle and all ordinarie pastours and teachers And to be receiued as an angel or as Christ properly and simply concerns Paul and the rest of the Apostles For to them it was said it is not you that speake but the spirit of the father in you Math. 10. 20. Againe he that heareth you heareth me he that despiseth you despiseth me Luk. 10. 16. The Apostles were called of God immediately taught and inspired immediately and immediately gouerned by the spirit both in preaching and writing so as they could not erre in the things which they deliuered to the Church and therefore they were to be heard euen as Christ himselfe As for other ordinarie teachers they are in part and in the second place to be heard as angels and as Christ so farre forth as they follow the doctrine of the Apostles Thus are they also called the angels of the couenant Math. 2. 7. And Embassadours in the stead of Christ 2. Cor. 5. 21. Here Paul notably expresseth the Authoritie and honour of an Apostle which is to be heard euen as Christ himselfe because in preaching he is the mouth and in writing the hand of God This authoritie is to be maintained and the consideration of it is of great vse The Papists say we know the scripture to be the word of God by the testimonie of the Church but indeede the principall meanes whereby we are assured touching the truth of Scripture is that the books of scripture were penned by men whose writings and sayings we are to receiue euen as from Christ himselfe because they had either Propheticall or Apostolicall authoritie and were immediately taught and inspired in writing and all this may be discerned by the matter for me and circumstances of the foresaid books Secondly they are to be blamed that call the Pope the spouse of the Church and Christ by annointment as Bernard did for thus is he more then an Apostle Thirdly here we see the goodnesse of God that doth not speake to vs in his maiestie but appoints men in his stead who are his embassadours to beseech vs to be reconciled to him Fourthly there must be fidelitie in teachers because they stand in teaching in the stead of Christ and therefore must onely deliuer that which they knowe to be the will of Christ. Fiftly They must haue a speciall care of holinesse of life because they speake in the name and roome of God Read Leuit. 10. 2. Sixtly the people are to heare their teachers with all reuerence euen as if they would heare the very angels of God or Christ himselfe Seauenthly the comfort of the Ministerie is as sure and certen as if an angel came downe from heauen or Christ himselfe to comfort vs so be it we doe indeed truely turne to God and repent Vers. 15. What was your felicitie that is you esteemed it to be your felicitie that you receiued me and my doctrine Ye would haue plucked out your eies and haue giuen them to me a prouerbiall speech signifying the speciall loue of the Galatians to Paul so as nothing which they had could be to deare for him If it had bin possible this he saith because no mā can pluck out his eie to doe another man good or thus no man can possibly giue his eie and the sight thereof to another In these words Paul sets downe the third signe of the loue and reuerence which the Galatians shewed to him and that is that they thought themselues happie by reason of Pauls Ministerie and would haue parted with their owne eies for his good Hence we learne that there is a felicitie after the time of this life and that is to receiue and imbrace the doctrine of the Gospell So saith Christ else where Luk. 8. 21. and 11. 18. Math. 7. 26. True happinesse stands in our reconciliation with God in Christ. And this reconciliation is offered and giuen vs on gods part by his word and promise and it is receiued of vs when we turne to God and by faith rest on the said promise To be in Gods kingdome is happinesse and this is the kingdome of God when we resigne our selues in subiection to his will and word The preaching of the word is the key of this kingdome Matth. 16. 19. and when it is receiued into our hearts by faith heauen is set open vnto vs euen in this life Ioh. 1. 51. The Philosophers therefore haue erred that place our happinesse in honours riches pleasures or in ciuill vertue Secondly our common people are deceiued who thinke because they deale truely and iustly before men that they are in as good a case as they that heare all the sermons in the world as though true happinesse stood in ciuill conuersation
Therefore the permission of the Stewes in Rome is without warrant and the rather because there the prohibition of mariage in sundrie orders of men beares sway Uncleannes the incontinencie against nature as incest the sinne of Sodom and such like Marke where these sinnes were knowne there they are named particularly by Paul as among the Romanes Rom. 1. 27 28. and to the Corinthians 1. Cor. 6. 9 10. but where they were not knowne as in Galatia there they are onely mentioned generally least by the naming of them he should after a sort teach them Wantonnes that is the open profession and ostentation of incontinencie by vnchast words wanton gestures and wanton apparell Hence it appeares that we are to detest all signes of incontinencie and that we are to be chast not onely in deed but also in our words gestures and behauiours The punishment of these sinnes is in v. 21. in these wordes They which doe these things shall not inherit the kingdome of God And it must be remembred that this threat or curse must be applied to euery one of these sinnes particularly The vse There are a number of men that liue secretly in these sinnes adulterie fornication c. And because they professe Christian religion and sometime come to the Church and to the Lords table they thinke all is well and they suppose there is no daunger Thus make they a couenant with hell and death Isa. 28. But they deceiue themselues for God is vnchangeable and all his threats shall be accomplished And no adulterer no fornicatour no vncleane person shall enter into the kingdome of God whatsoeuer men suppose or dreame Secondly by the consideration of this threat we are admonished to flie adulterie fornication wantonnes c. They say these are but tricks of youth Belike then it is but a tricke to loose the kingdome of heauen Salomon saith Blessed is the man that feareth or causeth himselfe to feare Prou. 28. 14. now that shall be done when we terrifie our selues from these offences by setting Gods iudgements before vs. Lastly some man may say what shall they doe that are ouertaken with these sinnes if the doers thereof cannot enter into the kingdō of god Ans. Their case is dangerous there is but one way to helpe them in the world and that is to cease from adulterie fornication vncleannes wantonnes and to doe the contrarie Psal. 34. 14. And this will doe the deede for the promise of God is he that confesseth his sinnes and forsaketh thē shall haue mercie Prou. 28. 14. And this promise of God is not contrarie to his threat For so long as men are doers of these sinnes or of any one of them they are out of Gods kingdom and when they cease to be doers of them and contrariwise exercise themselues in the workes of chastitie possessing their vessells that is their bodies in sanctification and honour the case is altered and they must no more be reputed doers of these sinnes For God accepts men not as they haue bin but as they are In that these foure sinnes adulterie fornication c. are manifest workes of the flesh we are taught three things The first is that we must stocke vp the roote of these sinnes that is mortifie the passion of concupiscence Col. 3. 5. 1. Thess. 4. 5. which is nothing els but an inordinate inclination to these vices And it is mortified in vs if we learne to feare God in his word and in the commandement that forbiddes adulterie For the feare of God clenseth both heart and life Ioseph tempted by his mistris to follie by this meanes eschewed the offence saying shall I doe this and sinne against God Further it must be remembred that without holines no man can see God or haue fellowship with him Hebr. 12. 14. And while the lust of concupiscence beares the sway there is no holines and therefore no fellowship with God The second rule is that all occasions of these sinnes must be cut off two specially Idlenesse and the pampering of the bodie For Idlenes consider Dauid who when he was out of ciuill warres and free from banishment at peace in his owne house his wandring affection carried him to commit adulterie And the Israelites when they were stored and pampered with all the blessings of God gaue themselues to the committing of these offences Ier. 5. 7. 1. Cor. 10. 7. and the people of Sodom and Gomorrha Ezech. 16. 49. The third rule is that all signes of these vices must be auoided and detested that is any speech or action that may signifie or giue suspition of an incontinent disposition as light talke wanton behauiour curiousnes and excesse in trimming of the bodie suspected companie or companie that may in likelihood be suspected For it is Gods will that not onely the vice it selfe but also the appearance of euery vice should be auoided 1. Thess. 5. 22. Idolatrie The second sort of sinnes follow which are against godlines and they are three Idolatrie Witchcraft Heresie Idolatrie is the worshipp 〈◊〉 Idol-gods An Idol is taken two waies First of all a fiction or a thing meerely deuised is an Idol againe when we conceiue a thing that is otherwise then it is it is an Idol So likewise Idolatrie is twofold One is when some thing that is not God is set vp in the Roome of God and that is done three waies One is when the Godhead is ascribed to a creature as when it was said to Herod The voice of a God and not of a man The second is when any propertie of the godhead is ascribed to the creature The third is when the affections of our hearts are giuen to the creature Thus couetousnes is called Idolatrie Col. 3. 5. because it makes men put their affiance in riches The second kind of Idolatrie is to worship the true God with deuised worship as namely with in and at Images set vp to the honour of God This Idolatrie is forbidden in the second commaundement as Moses hath expounded the law Deut. 4. 16. Thou sawest no image in the day I appeared in Mount Sinait therefore thou shalt make no image namely of God It is alleadged that the commandement onely forbids the making of the images of false gods I answer and of the true God also Aarons calfe was an Image of the true God Exod. 32. 5. And it must be obserued that Iehu destroied the Idols of Baal 2. King 10. 26. and withall remained still in the sinne of Ieroboam v. 31. which was to worship the calfes in Dan and Bethel which were images of Iehoua And for this he is discommended The vse By this we see that the Romish religion is a carnall religion for it teacheth Idolatrie foure waies First it inioyneth men to giue to the Consecrated Host the name and honour of God And thus they set vp vnto themselues a breaden God made with mans hand An Idol as abominable as euer was among the Gentiles Secondly it teacheth men to
inuocate Angels and Saints departed and thereby it giues vnto them the searching of the heart the hearing and helping of all men at all times and places according to their seuerall necessities and these things are the properties of the Godhead and therefore whether they call this Inuocation Latria or Doulia it matters not it is flat idolatrie because the honour of God is giuen to the creature Thirdly it teacheth that we may put confidence in workes so it be done in sobrietie Lastly it adoreth God in at and before Images and so it bindes the presence grace and operation of God to them without his word Papists alleadge for themselues that they intend to worship none in images but the true God I answer it is nothing that they say Not mans intention but Gods will makes Gods worship Let them shew Gods will if they can If they cannot then they must know that it is but an Idol-god which they worship For there is no such God in nature that will be worshipped in Images but an Idol of their owne braines They alleadge againe that God may as well be worshipped in Images as a Prince in the chaire of Estate I answer the reason is not like The worship of Images is religious the reuerence to the chaire of Estate is meerely ciuill and in ciuill respect and according to the Princes will and so is not the bowing to Images according to Gods will Let them prooue it if they can That God was worshipped before the Arke we approoue of it For it was his word and will Let vs heare the like word for Images of God and Christ and then we are readie to reuoke the charge of Idolatrie Againe by this we see that many of vs are very carnall For though we detest outward Idolatrie yet the inward Idolatrie of the heart aboundes among vs. For looke where the heart is there is the God Now the hearts of men are vpon the world and vpon the riches and pleasures thereof For them we take the most care and in them we place our chiefe delight whereas God in Christ should haue all the affections of our hearts Witchcraft The worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies poisoning but here it is fitly translated witchcraft because all poisoning is comprehended vnder murther which followeth And the Magitians of Egypt Exod. 7. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the translation of the Seauentie as also the wise men Dan. 2. Now if they had bin but poisoners they had not bin fit for Pharaos and Nabuchadnezars turne neither would they haue desired their presence and helpe Witchcraft signifies all curious arts wrought by the operation of the deuill For the better conceiuing of it I will consider two things The ground thereof and the kindes of witchcraft The ground is a League or Compact with the Deuill It is twofold an Expresse or open league and a secret league The open league is when men inuocate the Deuill in expresse words or otherwise make any manifest couenant with him The secret league is when men vse meanes which they know haue no force but by the operation of the deuill And the very vsing of such meanes in earnest is an implicit couenanting with the deuill If by true faith we make a couenant with God then a false faith in the vse of Satanicall ceremonies makes a couenant with the deuill And without this there is no practise of witchcraft There are three kinds of witchcraft The first is Superstitious diuination which serues to tell men their fortunes or to reueale secrets by the flying of foules by the intralls of beasts by the obseruation of starres by consulting with familiar spirits and such like Deut. 18. 11. The second is iuggling which is to worke wonders or feates beyond the order of nature as did the Magitians of Egypt The third is charming or inchanting which is by the pronouncing of wordes to procure speedie hurt or speedie helpe The vse By this we see that we are a carnall people For in the time of distresse vpon extremitie figure-casting and charming are ouermuch vsed And yet both of them are full of superstition and follie For the reuealing of things to come is Gods and the starres are vniuersall causes working vpon all things alike and therefore it is not possible by them to foretell euents that are contingent or casuall And words haue no force in them but to signifie And therefore when they are applied to cure diseases they are abused to a wrong ende and their operation is from the deuill And for this cause they are to be auoided of Christian people It may be said how may we discerne of charmes that we may the better auoid them Ans. Keepe this Rule in memorie alwaies Such obseruations of whose force and efficacie there is no reason or cause either in the thing done or in the institution of God haue their operation and efficacie from some compact and societie with the deuill As for example scratching of the suspected witch is saide to be a meanes to cure witchcraft but indeede it is a charme and a practise of witchcraft For it hath no such force from the Institution of God because it is against the sixt commandement and no natural reason can be rendred why drawing of blood should cure witchcraft The action therefore is a sacrifice to the deuill and in way of recompence the cure is done by him It may be said what should we doe in distresse if such helps may not be vsed Ans. We are to vse approoued and ordinarie meanes and for the rest namely the euent to leaue it vnto God liuing by faith and casting our care on God and quieting our hearts in his wil whatsoeuer comes to passe It is a want of faith thus to make hast for deliuerie before the appointed time And whereas it is thought that some persons haue a gift of God by words presently to cure any disease whereupon they are called wise or cunning men and women it is false it is no gift of God but rather a curse that leaues them to be deluded by the deuill who is the worker of these cures when Satanical and superstitious meanes and that in a false faith are vsed For the better conceiuing of the sinne it may be demanded what is a witch Answ. One that wittingly and willingly vseth the assistance of the deuill himselfe for the reuealing of secrets for the working of some mischiefe or for the effecting of some strange cure I say wittingly to put a difference betweene witches and some superstitious persons who vse charming and by it doe many cures perswading themselues that the wordes which they vse haue force in them or that God hath giuen them a gift to doe strange things Such people in a naturall honestie detest all knowne societie with the deuill in that respect they are not the witches which the Scripture adiudgeth to death yet are they at the next dore to them and therefore they are to
and not from God whereas this true glorying is grounded vpon them as they are fruits of regeneration proceeding from our iustification by Christ and reconciliation with God Secondly in the ende Vaine glorie tendeth to the aduancing of our selues in an opinion of our proper iustice and desert This true glorying aimeth at the glorie of God alone Obiect Paul reprooues those that consider their owne gifts onely neuer comparing themselues with others 2. Cor. 10. 12. They vnderstand not that they measure themselues with themselues and compare themselues with themselues Therefore it seemes that a man by comparing himselfe with others may haue whereof to reioyce Ans. He reprooues the false Apostles in that place for glorying in the gifts which they had and the number of Proselytes which they had wonne neuer comparing themselues with himselfe or any other Apostle which was the cause they were so puffed vp with pride For to compare our selues with those that are eminently aboue vs is a notable meanes to abate pride as I haue alreadie shewed Whereas the measuring of our selues by our selues with our inferiours is the onely way to encrease it And this is it which the Apostle reprooues in this place Further we may reioyce or glorie in the testimonie of a good conscience if we obserue these rules I. In our best desires endeauours actions we must labour to feele our owne defects that we doe not the good we should nor in that manner we ought II. We must labour to haue euen our best workes our almes praiers c. couered with the righteousnes of Christ for it is the sweete odour of his sacrifice that doth perfume all our actions that they may be acceptable to God beeing offered with the praiers of the Saints vpon the golden altar Reuel 8. 3. III. We must acknowledge all the good things we haue the will and the worke the purpose and the power to proceed from God alone Philip. 2. 13. Iam. 1. 17. IIII. We must reioyce in them not as causes but as fruits of iustification so that if the question be whether we be iustified by them or not we must renounce them tread them vnder our feete and account them as dongue as Paul did Philip. 3. 8. Hence we learne sundrie things I. That if we would haue a light heart and passe our time merrily with comfort content we must looke to approoue our hearts to God in all our actions II. It contutes the opinion of the multitude who iudge those that make conscience of sinne and lead a more strict life then the common sort endeauouring with Paul to haue alwaies a cleare conscience toward God and toward men of all others to lead a most melancholike sadde and vncomfortable life For the truth is this is the onely true ioy all other ioy is but counterfeit in comparison it is radicall proceeding from the heart the other but superficiall from the teeth outward it comforts a man in the midst of afflictions whereas a man may haue the other and yet in the midst of mirth his heart will be sorrowfull this is permanent and during the other transitorie and fading It is like the ioy in haruest Psal. 4. 7. and which they haue that diuide a spoyle Esa. 9. 3. therefore Salomon saith it is a continuall feast Prou. 15. 15. and Peter calls it ioy vnspeakable and glorious 1. Pet. 1. 8. III. This shewes that there is much false ioy in the world consisting wholly in honours profits pleasures none of which haue their ground in a mans selfe and therefore beeing out of a mans selfe they are not true and durable but false and vanishing ioyes Now those which haue no comfort but out of themselues are of foure sorts First such as reioyce and glorie in the opinion that the world hath of them and not in the testimonie of their owne conscience Secondly such as reioyce not in their reconciliation with God but in their blamelesse conuersation in that they haue not beene open offenders or men of scandalous life Luk. 18. 11. Thirdly such as reioyce in the vertues of their ancestors as the Iewes bragged they were the seede of Abraham Ioh. 8. 33. which vaine glorying of other mens vertues Iohn Baptist reprooueth when he saith Thinke not to say with your selues we haue Abraham for our father c. Mat. 3. 9. Fourthly such as reioyce thinke themselues in a good case because they see others worse then themselues this is right the Pharisies ioy O God I thanke thee I am not thus and thus or like this Publican Luk. 18. 11. This is it which the Apostle directly aimeth at in this place when men thinke theÌ„selues iust because others are more wretched then themselues and pure because others are more defiled Whereas other mens hainous sinnes shall not iustifie vs and our lesser sinnes saue onely as Ierusalem iustified her sisters Sodome and Samaria Ezek. 16. 51. But so a man may be iustified and yet condeÌ„ned 5 For euery one shall beare his owne burden Here Paul laies downe a second reason of his assertion in the former verse why euery man ought to prooue his owne worke rather then to be curious in searching into the liues and skanning the actions of other men because euery man shall beare his own burde which is all one with that Gal. 5. 10. to beare a mans owne iudgement and that Rom. 14. 12. to giue an account to God for himselfe It is a prouerbiall speech the meaning wherof is expressed by the like Ier. 31. 30. Euery man that eateth the sower grape his teeth shall be set one edge And by that which is common amongst vs Euery vessel shall stand vpon it owne bot toâ—e that is euery man shall beare the punishment of his owne sinne For as the Indian is not therefore white because the Morian is more blacke or as the sand blind is not therefore sharpe sighted because some other is stone blinde So no man is therefore acquit of his sinnes because others are greater sinners or exempt from punishment because others shall vndergoe a deeper condeâ—â—nation Therefore confidering that euery man must beare the guilt and punishment of his owne sin he ought more narrowly to looke to himselfe then to others and to be a more seuere censurer of himselfe then of another For the better vnderstanding of the words sundrie questions are to be discussed First it may be demaunded howe euery man should beare his own burden seeing we are commanded to beare one anothers burdens Ans. There are two sorts of burdens The first is of giuing an account to God thus euery man shall beare his owne burden for euery man must giue an account for himselfe vnto God Rom. 14. 12. The second is of bearing one anothers infirmities of which Paul speakes vers 2. In this sense a man is not to beare his owne burden but euery man his brothers For the Apostle to crosse the opinion of those which thought a man was polluted with
wherewith to maintaine themselues And we must consider the reason why Paul commandeth all that are instructed in the word to make them that instructed them partakers of their goods to wit because in Pauls time and long after the Church was not endowed with lands or goods whereby the Ministerie might be vpholden neither had it publike Christian Magistrates but was vnder cruell tyrants in persecution and therefore those that were taught in the word were to maintaine their teachers by liberall cōtribution otherwise they might starue but now the Church beeing greatly inriched they may without contribution be sufficiently maintained of the Church goods And that it is much more conuenient for the Ministers to be maintained by set stipends arising from goods proper to the Church then by voluntarie contribution it may appeare by this in that it cuts off sundrie inconueniences which in voluntarie contributions either cannot be or are hardly auoided First slatterie and suspition of flatterie in beeing thought to haue some persons in admiration because of aduantage Secondly the poorer sort are no way disgraced by this meanes as they should be in contributions except they did giue ratably as the rest Thirdly dissembling and deceit in making as though they receiued little when as they haue much is cut off in a set stipend Fourthly the euill disposed would not so easily cast off their minister and seeke a new that would teach for lesse or would giue nothing at all if they were touched to the quicke and galled for their sinnes Fiftly ostentation in some in giuing much and disdaining those that giue lesse Sixtly suspition of couetousnes and filthie lucre in the ministers in seeming to take of those to whome they ought to giue Seauenthly disgrace of the ministerie in gathering themselues or sending others to gather the peoples liberalitie from dore to dore Lastly a set stipend comes nearer the order appointed by God in maintaining the Priesthood vnder the Leuiticall law In the next place I will answer the common obiections that are made to the contrarie by such as thinke it is as easie a matter to say seruice in the church as to do seruice in the house to stand at the altar of God as to follow their masters plough to preach in the pulpit as to talke in the tauerne I. Obiect 2. Thess. 3. 10. They which will not worke must not eate But Ministers neuer plow nor sow nor hedge nor ditch nor vse any painfull labour for of all men they haue the easiest liues their greatest paines is to read ouer a few bookes or to speake a few words once or twise a weeke Therefore they are not to be maintained Ans. There is a twofold labour one of the bodie another of the minde now albeit the ministers doe not wearie themselues in bodily labour yet they are not therefore idle for the labours of the minde doe faire exceede the labours of the bodie they are more painefull they spend the spirits more they consume naturall moisture and bring old age sooner The holy Ghost calleth the ministerie the worke of the ministerie Eph. 4. 12. nay a worthie worke 1. Tim. 3. 1. therefore Paul saith that those Elders are worthie double honour that labour in the word and doctrine 1. Tim. 5. 17. and he exhorts the Thessalonians that they would know them that labour among them and that they haue them in singular loue for their works sake 1. Thess. 5. 12 13. Hence it is that the Scripture doeth vsually compare the worke of the ministerie to the most toylsome labour that may be as to the work of the husbandman to setting to plowing to sowing to reaping to the labour in the vineyard and the minister to a builder to a shepheard that watcheth his flocke to a soldiour that fighteth in the warres c. Againe we may not iudge of the painfulnes of the calling by the outward appearance for so a man would thinke a King had the easiest life of all when as the truth is the toyle which he takes and the cares wherewith he is possessed doe exceede all other cares if a man knew the trauaile that is required to the welding of a scepter and the paine that is taken in wearing of a heauie crowne he would hardly stoope downe to take the one into his hands or to set the other vpon his head The master builder doth not hewe the stones nor worke the morter nor carrie the rubbish nor any such drudgerie but onely standeth by directeth the workemen yet his labour is double to any of theirs The master of the ship a man would thinke were idle and did nothing he stands not to the tackling he stirreth not the pumpe he driueth not the oares he soundeth not the deepe he rideth not the ropes but onely sitteth still at the sterne and looketh to the pole-starre and guideth the compasse yet his labour passeth all the rest were it not for him the shippe would runne her selfe vnder the water or strike vpon the rockes or be split vpon the sands or fall soule with another as marriners speake Euen so for all the world fareth it with the Ministers of the word they seeme to sit still to be at ease to doe nothing and yet their labour is double and treble to other mens bodily labour except they be vnfaithfull and doe the worke of the Lord negligently II. Obiect Paul laboured with his hands in making of Tents Act. 18. 3. that he might not be chargeable to any Act. 20. 34. 2. Thess. 3. 8. Therefore Preachers are to maintaine themselues by their handy labour not be chargeable to the Church Ans. Pauls example prooueth not that the minister ought to liue by the labour of his hāds for first himselfe receiued a contribution of the Philippians when he was absent frō them Philip. 4. 16. When I was in Thessalonica ye sent once and afterward againe for my necessitie Therefore if Paul receiued exhibition from other churches where he did not labour it is lawefull for the ministers to receiue of those whome they doe instruct Secondly consider the reasons why Paul would not take wages of the Church of Corinth some others I lest he should be a burden vnto them 2. Thess. 3. 8. We wrought with labour and trauell day and night because we would not be chargeable to any of you 2. Cor. 11. 9. In all things I kept and will keepe my selfe that I should not be grieuous vnto you II. That he might giue a president or example to others to tread in his steppes 2. Thess. 3. 9. Not but that we had authoritie but that we might make our selues an example to them to follow vs. III. That he might manifest what his end was in teaching the Gospel not to seeke himselfe but the saluation of his hearers 2. Cor. 11. 14. I seeke not yours but you And vers 19. We doe all things for your edification Philip. 4. 17. Not that I desire a gift but the fruit which may
And withall he laies downe two conclusions The first is that in Christ Iesus that is in the kingdome of grace neither circumcision nor vncircumcision are any thing that is are neither acceptable to God nor auaileable to saluation Vnder these two synecdochically comprehending all outward priuiledges and prerogatiues dignities and regalities or whatsoeuer can be named vnder circumcision comprising the preheminence of the Iewe and the profit of circumcision which was much euery way Rom. 3. 1. seeing that to them appertained the adoption and the glory and the couenants and the giuing of the Lawe and the seruice of God and the promises Rom. 9. 4. Vnder circumcision containing the Gentiles with all their wealth wisdome strength lawes pollicie and whatsoeuer is of high account and glorious in the eies of the world All which he exclude and accounts as nothing in respect of regeneration For that which is highly accounted of among men is abomination in the sight of God Luk. 16. 15. Therefore wisedome wealth nobility strength are nothing 1. Cor. 1. 26. Outward callings as to be King or Kaesar Prophet or Apostle Outward actions of fasting almes praier Nay kindred and alliance as to be mother or brother of Christ is nothing for if the blessed virgine had not borne Christ in her heart as she did in her wombe she should neuer haue beene saued Luk. 11. 27 28. if his kinsmen had not beene his brethren by spirituall adoption as well as by naturall propagation they should haue had no inheritance in the kingdome of God Mark 3. 33 35. Nay the outward element of baptisme without the inward grace is of no force for it is not the washing away of the filth of the flesh that is acceptable to God but the stipulation of a good conscience which maketh requests vnto God 1. Pet. 3. 21. and if the communicant at the Lords table doe not eate panem DominuÌ„ as well as panem Domini as Augustine speaketh that is if he doe not receiue Christ spiritually by the hand of his faith as he doth corporally receiue the element by his bodely hand he receiueth vnworthily and so eateth and drinketh his owne iudgement 1. Cor. 11. 39. Now the reason why these outward things are nothing availeable is because the things that are accounted of with God are spirituall and eternall not tempoÌ„rall and carnall as these are which as they shall vtterly cease in the kingdome of glory Matth. 22. 30. for then Christ will put downe all rule authoritie and power 1. Cor 15. 24. so are they not of any moment or account in the kingdome of grace as Paul teacheth 2. Cor. 5. 16. Gal. 3. 28. Coloss. 3. 11. It may be said these priuiledges and outward things as Prince and people Master and feruant bond and free c. haue place in the kingdome of grace seeing Christianity doth not abolish nature nor ciuill pollicy To which I answer that man must be considered two waies in respectof the outward or inward man Consider him as he is a member in ciuill society as of the family church or common-wealth there are sundry differences of persons as bond free magistrate subiect poore rich c. in which sense the Apost exhortation taketh place wiues submit your selues to your husbandâ— Coloss. 3. 18. children obey your parents v. 20. seruants be obedient to your masters v. 22. But if man be considered in respect of his spirituall estate as he is a member of the inuisible or catholique church vnder spirituall gouernement consisting in righteousnes peace of conscience and ioy in the holy Ghost Rom. 14. 17. there is no distinction of calling condition or sexe for we are all on in Christ. Gal. 3. 28. or Christ is all and in all things Coloss. 3. 11. in that though we be many yet are we but one body in Christ. Rom. 12. 5. seeing we are quickned with one spirit Eph. 4. 4. The Popish opinion therefore which teacheth that there be some outward callings and actions which commend vs to God as to lead a single life to fast to vow voluntary pouerty to performe regular obedience to professe monkery to be buried in a friers cowle or to abstaine from these and these meates is here condemned when Paul saith that outward priuiledges will not serue the turne and that meate commendeth vs not to God 1. Cor. 8. 8. Againe neither this nor the like places Gal. 3. 28. Col. 3. 11. do any thing fauour the Anabaptisticall fancy of bringing in an anarchie that is an ataxy into Christian society by taking away christian magistrates and distinction betwixt masster and seruant for by the same reyson we may consound the sexe of man and woman for Paul saith there is neither male nor femalle but we are all on in Christ the meaning thereof is this that although in respect of our inward or spirituall estate before God there be no such difference yet that hindreth not but there may be in respect of our outward estate Further we learne from hence that no man is to thinke highly of himselfe in regard of outward priuiledges as birth honour welth fauour nor to glory in them Ier. 9. 23. rich men must not be high minded 1. Tim. 6. 17. Nay the King may not lift vp his mind aboue his brethren Deut. 17. 20. Pauls example is notable who accounted all the priuiledges which he had before his conuersion whilst he was a Iew as that he was a citizen of Rome a Pharise a great Rabbin instructed by Gamaliel of the tribe of Beniamin circum cised the 8. day c. and after his conuersion beeing a christian as that he was an Apostle taken vp into the 3. heauen c. to be as nothing or worse then nothing euen as losse or dunge in respect of beeing a new creature in Christ that is in respect of iustification and sanctification And therefore we may not set our minds to much vpon outward things as riches honours pleasures seeing they are not â—â—â—ylable to saluation Besids this teacheth all those that are but in meane and base estate to be content for outward priuiledges auaile nothing outward wants and miseries hinder nothing If a man be rich he is nothing the neâ—rer and if he be poore he is not a whitt the further off it is the pouerty of the spirit which makes a man rich in grace for though the poore man be the rich mans flaue yet he is the sonne of God and sellow heyre with Christ and though the rich man be the poore mans master yet he is the seruant of Christ as Paul saith he that is called beeing a seruant is Gods free man and he that is called beeing free is Christ seruant 1. Cor. 7. 22. Lastly this crosseth the opinion of the multitude who think that if a man be increased in riches graced with fauour aduanced with honour that he is a godly wise religious man and that religion which he professeth is the truth This is nothing